SUTTA 100

[^917]: Dhānañjānī was a stream-enterer. MA says that Sangārava was her husband's younger brother.

[^918]: Ditthadhammābhiññā̄vosānapāramippattā ādibrahmacariyam pațijānanti. MA glosses: They claim to be the originators, creators, producers of a holy life, saying: "Having directly known here and now in this present existence and having reached the consummation, we have attained Nibbāna, called 'perfection' because it is the transcendence of everything."

[^919]: It is puzzling that the reasoners and investigators (takkī, vīmamisi) are here said to rely on the basis of mere faith (saddhāmattakena). Elsewhere faith and reasoning are contrasted as two different grounds of conviction (MN 95.14), and "mere faith" seems more closely allied with reliance on oral tradition than with reasoning and investigation.

[^920]: Sāmam yeva dhammam abhiññāya. This phrase emphasises direct personal realisation as the foundation for promulgating a holy life.

[^921]: MA says that Sangārava had the idea that the Buddha spoke thus without actual knowledge, and he therefore accuses the Buddha of false speech. The sequence of ideas in this passage is difficult to follow and it is likely that the text is corrupt.